infinitive. This is the most comprehensive view of life which we
can have by our inherent power of the moral vision of the
wholeness of life. And the teaching of Buddha is to cultivate
this moral power to the highest extent, to know that our field of
activities is not bound to the plane of our narrow self. This is
the vision of the heavenly kingdom of Christ. When we attain to
that universal life, which is the moral life, we become freed
from the bonds of pleasure and pain, and the place vacated by our
self becomes filled with an unspeakable joy which springs from
measureless love. In this state the soul's activity is all the
more heightened, only its motive power is not from desires, but
in its own joy. This is the _Karma-yoga_ of the _Gita_, the way
to become one with the infinite activity by the exercise of the
activity of disinterested goodness.

When Buddha mentioned upon the way of realising mankind from the
grip of misery he came to this truth: that when man attains his
highest end by merging the individual in the universal, he
becomes free from the thraldom of pain. Let us consider this
point more fully.

A student of mine once related to me his adventure in a storm,
and complained that all the time he was troubled with the feeling
that this great commotion in nature behaved to him as if he were
no more than a mere handful of dust. That he was a distinct
personality with a will of his own had not the least influence
upon what was happening.

I said, "If consideration for our individuality could sway nature
from her path, then it would be the individuals who would suffer